50 SA.XKHAYA.XA A1UNTAKA.

five gross elements/ says Yalisikhiiyani, - f the earth, wind,
ether, water, light. These are*united with each other. Again,
the others, the small ones, are united with the gross elements.
This is the union of all elements. He who.knows thus this
union is united witil children, cattle, glory, holiness, the world
of heaven. He lives all his days. (21.)

' The whole of speech is Brahman/ says Lauhikya.1 "What-
ever sounds there are, let him know to be speech. This a Rsi

declares:—2

' I with the Eudras and the Yasus fare.'

This speech is all sounds. He who knows thus this union is
united with children, cattle, glory? holiness, the world of heaven.
He lives all his days. And even as Brahman(n.) can change
form at will and move at will, so among all beings can he
change form and move at will who knows thus. (22.)

Adhutuja VIIL

Om. & Breath is the beam/ says Stliavira Sakalya. ' Just as
all the other beams rest on the main-beam, so the whole self
rests 011 this breath. Of this self breath is the symbol of the
sibilants, the bones of the mutes, the marrow of the vowels, the
flesh and blood, the fourth element, of the semi-vowels/ 3 'But

pp. 5-20), and the tanmtitm conception lias no necessary connection with
the fundamental view of either system, while the Vedanta adopts it in the
physiology of the self. The mistake of Garbe's view of the Paurairie
Samkhya (pp. 53 seq.) and of the Bhagavadglta (cf. his trans., Leipzig,
1905, and Hopkins' review, J.R.A.S., 1905, pp. 384-9) seems to me to lie
in not recognising the great part played in all Veclic and Hindu religion
by Bhakti, which is accompanied by a quasi-theistic, quas^-pantheistic,
conception of philosophy, such as is made explicit in the Sribhasya of
Kamanuja, see J.llA.S~ 1906, pp. 490 seq. ; Grierson, ibid., 1908, p. 361.
The issue is not so much between pantheism and theism, which indeed tend
to blend into each other, but between atheism as in the Sanikhya and
Buddhism, Advaitisni as in Saiikara, and the Dvaitism of the Bhagavatas,
PaSupatas, etc., who de facto are pantheists, since in a sense all is in God,
theists since God is the object of devotion and individual souls seek Him,
yet are not merged in or identical with Him, and who believe in the real
existence of the world. Cf. Yijnanabhiksu's Samkhya-pravacanabhasya
(Garbe, op. cit., pp. 75-7, 115); Thibaut, S.B.E., xxxiv, pp. xcvii seq.

1 Perhaps Lauhitya, cf. J.R.A.S., 1908, p. 372, 11. 1 ; Jaiminlya
Brahmana Upanisad, iii, 42, 1 (a Vam£a).

2 RV.j x, 125,. i.

:5 The parallel version, Aitareya Aranyaka, iii, 2, 1, has antasthdrupam,
and this gives the sense.